Life is a continuum of generations. The existence of each generation
is temporary, limited in time, but the existence of the larger
life of which the generation is a passing part continues through
the successive generations, each succeeding and replacing its
predecessor. Each generation is part of the same life, and its
foremost task is to continue that life by the successful creation
of the next generation, which will replace it and continue the
life they hold in common. The different branches of life -- species
and races -- are themselves separate and distinct continuums,
composed not only of genetically similar individuals in the currently
existing generation, but also of a potentially unlimited number
of generations, each genetically linked with its ancestors and
descendants.

Human continuums are cultural as well as genetic. Each generation
transmits both its culture and its genes to its successors. Normally
a racial continuum includes cultural as well as genetic transmissions.
It is their racial continuum, to which they belong and of which
they are a part, from which humans normally receive their identity,
their sense of self and purpose, and within which they define
themselves and their existence. The generations in the racial
continuum come and go, and gradually evolve or change over time,
but the life they embody and share in common continues through
the continuum of its generations.

The continued existence of a continuum cannot be taken for
granted. A continuum can cease to exist, can be ended, can cease
to continue, in spite of the implications in its name, if any
succeeding generation should ever fail to continue the legacy
bequeathed to it by its ancestral generations. This applies to
every type of continuum, whether cultural or genetic, of any species
or race, or even of life itself as a whole. But only human continuums
can be ended by choice. Only human races have the freedom of will
to choose the ending of their continuum, the rejection or repudiation
of their cultural or genetic heritage, the destruction or extinction
of their racial type, the nonexistence of the life they embody.
The choice of racial nonexistence over existence, of racial death
over racial life, of racial discontinuation over continuation,
the rejection or repudiation -- or willingness to reject and repudiate
-- the racial continuum of which one is a part and to which one
belongs, is racial nihilism.

The term nihilism is derived from the Latin nihilum
, which means "nothing." Nihilism is literally nothingism.
There are various forms of nihilism, each either denying the existence,
or promoting the nonexistence -- through a reduction to nothing
-- of a continuum that has existed through many generations. Literary
and artistic nihilism rejects and repudiates distinctions or standards
in literary or artistic merit or value. Moral nihilism is the
rejection and repudiation of moral distinctions, standards and
values. Racial nihilism is the rejection and repudiation of all
racial distinctions and values. It either denies racial existence
or seeks its annihilation -- literally, its reduction to
nothingness or nonexistence.

The ideological motivation for nihilism is often a radical
or extreme egalitarianism, which seeks to abolish all inequalities
by abolishing all distinctions, differences and diversity, as
well as all values and standards. But whatever its motivation
or form -- whether moral, cultural or racial -- nihilism is an
ideology of denial and destruction. It often denies the very existence
of the continuum it repudiates and seeks to destroy, unwilling
to admit that the object of its destructive intent even exists.
As moral nihilism commonly asserts that morality does not exist,
so racial nihilism often denies the existence of races, claiming
that nothing exists to preserve or conserve. This is racial deconstructionism
, the ideological annihilation of race or ideological reduction
of race to nothingness, defining race out of existence by "deconstructing"
its terms or classifications. [Note 1]

Racial nihilism is the opposite or antithesis of racial preservationism
and conservationism. It is opposed to racial preservation (continued
racial life), and to the conditions required for preservation
(separation and reproductive isolation). In ideological terms,
racial nihilism can be defined as any system of ideas, beliefs
and values that opposes racial preservation and conservation,
that supports or promotes the causes of racial destruction or
devolution, or that denies racial rights, especially the racial
right to life and the conditions of separation required for continued
racial life (racial preservation).

An essential condition of nihilism is that it rejects and repudiates
the continued existence of the continuum of which the nihilist
is a part and to which the nihilist belongs. A racial nihilist
must include their own race in their rejection of continued racial
existence. They must reject and repudiate the continuation and
preservation of their own racial continuum, their own ancestral
line and heritage. Those who reject the continuation or preservation
of their own race are racial nihilists regardless of whether or
not they also oppose the continuation of other races. Thus some
racial nihilists only reject the continuation or preservation
of their own race, while approving the continuation of other races.
Other racial nihilists reject the continuation of all races, all
racial differences and all racial diversity, seeking an egalitarian
leveling of all humanity into one uniform race consistent with
the goal or dream of the "One World" ideology.

Racial nihilism, in its rejection of racial values, caring
and love, and goal of racial leveling, holds that it is wrong
to value, care for and love one's race, and even more wrong to
value, care for and love it more than others, or to accord it
any preference or special concern. This is contrary to the natural
tendency of life -- and of human nature in particular -- to value
one's own life and one's own branch of life more than others,
to accord them special concern, attention, love and devotion.
But racial nihilism demands the egalitarian elimination of all
racial particularities and distinctions in preferences and concerns,
and asserts that it is wrong to value, care for and love one's
race in any degree, even the same as others, if that valuing,
loving and caring includes a desire for the preservation and continuation
of one's own race as a particular type distinct from the others.

Racial nihilism can be passive as well as active, be characterized
by acts of omission as well as commission, as the preservation
or continuation of a continuum often requires positive, sustaining
and affirming actions. The lack of racial caring or interest,
the lack of affirmation of racial rights and values, and the acquiescence
to the causes of racial destruction, are all examples of racial
nihilism by default, the nihilism of indifference. This type of
racial nihilism -- a simple lack of interest, care and concern,
often not consciously intended -- is by far the most common form,
and also the most insidious. No statement expresses the essence
of nihilism more than the rhetorical question, "Who cares?"
It is an expression of denial and rejection of caring, and even
of contempt for caring. The foundations of nihilism are not so
much a militant and active destructiveness as a much more pernicious
resignation and passivity that rejects caring for and loving those
things and values -- including civilization, culture, freedom,
morality and race -- that require effort and commitment to uphold,
maintain and preserve. When nihilism rejects or denies the value
or importance of something, or even denies its existence, it condones
its sacrifice or destruction, and resents and condemns as immoral
those who do care for, and seek to uphold and preserve, that which
is threatened.

Under conditions of racial geographic separation and reproductive
isolation, such as nurtured and preserved racial diversity for
thousands of generations, a widespread indifference to racial
concerns posed little danger to racial preservation, but under
multiracial conditions, such as are becoming ever more common
in the modern world, racial indifference has emerged as a major
threat to the continuation of the different human racial continuums.
If racial diversity is to be preserved in the modern world, where
the preserving barriers of geographic distance have been overcome
by advances in transportation, racial nihilism -- even in its
passive, acquiescent, indifferent and unconscious form -- is a
luxury humanity can no longer afford.

The two causes of racial destruction are intermixture and replacement.
Intermixture causes racial destruction by genetic dilution or
submergence, replacement involves one race being dispossessed
-- or "squeezed-out" -- by others who take its place.
Multiracialism is the ideology, or system of beliefs and
values, that supports multiracial conditions and the resulting
racially destructive processes of intermixture and replacement.
Racial nihilism is the underlying ideology, psychological attitude
or view of existence that provides the foundation for multiracialism
by denying and rejecting racial rights and values, particularly
the right of a race to life, independence, and the condition of
separation required for both.

In the chain of causation, racial nihilism causes or supports
multiracialism, which causes or promotes multiracial conditions,
which cause -- or make possible -- racial intermixture and replacement,
which cause racial destruction. Each leads to the other in a progression
of cause and effect. Each also requires the other as a precondition
for its existence, each effect requiring its cause. Thus racial
destruction requires racial intermixture or replacement, which
require multiracial conditions, which requires the effective dominance
of multiracialism, which requires racial nihilist beliefs, attitudes
and values -- whether passive or active, conscious or unconscious,
intended or unintended, knowing or unknowing. It follows that
racial destruction by intermixture and replacement is an effectively
unavoidable consequence of a multiracial society, but is effectively
prevented in a monoracial society. The reasons why certain individuals
interbreed with members of different races are many and varied,
but only occur under multiracial conditions (where there is contact
between different races). They do not occur under monoracial conditions
of geographic racial separation and reproductive isolation, the
conditions in which the different races were created and preserved
until modern times.

A "wasteland" is a land, place, society or situation
where life is deprived of the conditions it needs to exist. A
multiracial society is a racial wasteland, where racial life cannot
be continued, where the forces that cause racial death, destruction
and extinction are dominant over those that promote racial life,
preservation and continuation. In the Middle Ages the term "Wasteland"
was used to refer to an orthodox religious ideology that denied
and prevented individual freedom, uniqueness, growth and development,
and promoted the submergence of the individual in the collective
mass. The wasteland of the Modern Age is the secular faith or
dogma of multiracialism -- the interracialist and internationalist
ideology of universalism or "Oneness" -- that denies
and prevents racial freedom (independence), uniqueness (variety
and diversity), growth and development (divergent evolution),
and continued racial life, and promotes the submergence of races
in a multiracial "melting pot," replacing the racially
creative process of divergent evolution with the racially destructive
process of convergent devolution. [Note
2]

The Oneness goal of "One World" and "One Race"
seeks to eliminate human diversity by a process of blending or
convergence of all into one, replacing the great variety of types
with one uniform type. It began with the concept of "One
Religion," a universal religion for all humanity which would
replace all other religions. This set the pattern for numerous
secular universalist creeds which also sought to impose themselves
on all humanity. The process of ideological missionary work, proselytizing
and conversion, both religious and secular, continues on a vast
scale to this day, promoted by the universalist goal of Oneness,
which is consistent with multiracialist and racial nihilist ideology.

The modern multiracial society is a racial wasteland, and its
orthodox ideology is racial nihilism, promoted and enforced by
both secular and religious authorities or priesthoods. All "mainstream"
cultural, political and social institutions conform to it. Any
deviance from its doctrines, particularly any manifestation of
racial preservationism, is marginalized to a fringe position outside
the "mainstream," where it is denied serious consideration
as an alternative.

Racial nihilism seeks racial nonexistence, and it tends to
deny or minimize the value, or even the existence, of the entity
whose nonexistence it seeks. Given its interest in denying, ignoring
or minimizing the value and importance of racial existence --
sometimes to the extent of denying that races really exist --
so as to justify its denial of the racial right to existence,
racial nihilism is inherently hostile toward any affirmation or
acknowledgment of the reality of racial existence. Given the dominant
status of racial nihilism in the mass communications media and
educational institutions, a situation exists where racial knowledge
and appreciation are discouraged, and any objective study or discussion
of racial matters -- of racial differences and diversity, or the
conditions required for continued racial existence -- is regarded
as a forbidden subject, and effectively repressed, banned or censored.
Racial nihilism, in its denial and rejection of the value and
importance of race, racial diversity and racial existence, has
made race a "bad" word, taboo for all but its priesthood,
who are entrusted with its use or incantation solely for the purpose
of promoting the racial nihilist agenda of racial destruction.

Racial nihilism has created an air of unreality with regard
to racial matters, where the subjects of racial evolution, variation,
diversity, differences, uniqueness and continued existence are
confronted with evasion, dissimulation or denial, where it is
regarded as morally proper to pretend that races and racial differences
do not exist, and where those who openly acknowledge, recognize
and affirm these differences -- and especially those who celebrate
them and assert their value and importance -- are regarded as
immoral. In this ideological climate, human racial diversity and
differences -- the creation or work of nature through thousands
of generations of divergent evolution -- are denied, trivialized
or belittled as unimportant and not worth preserving, or are actually
regarded as immoral and as something which should be destroyed.
It logically follows that racial rights are also denied or belittled,
and their assertion regarded as immoral.

To the racial nihilist racial differences are something evil,
and racial diversity, variation and uniqueness is something to
be denied, belittled and destroyed rather than affirmed, loved
and preserved. The racial nihilist seeks the egalitarianism of
sameness and oneness, and wants all humanity to be the same, the
rich diversity of human racial types to be reduced to one uniform
type. Racial nihilism is racial egalitarianism in its most extreme
form, eliminating all racial inequalities by the elimination of
all racial diversity and differences.

Extreme racial nihilists deny the existence of races while
working to destroy and undo racial existence. They believe it
is immoral to even admit that different races exist, and it would
seem that some "true believers" actually believe that
races do not exist, as their ethical beliefs (that the existence
of different races is immoral) and values (preference for a world
without racial diversity) determine their factual beliefs. Others
dissimulate, seeking the end of racial diversity and knowing that
the denial of racial existence promotes the actual destruction
of that existence. Racial rights cannot be logically acknowledged
or defended if the existence of races is not recognized. Without
the factual belief in the existence of races there is no basis
for the ethical belief in racial rights.

The factual belief that there are no racial differences, or
that they are trivial and unimportant, or that different races
do not really exist, is often asserted to support the ethical
belief that races have no right to life, liberty and independence,
and to justify the denial and violation of those rights. If a
race does not exist it has no rights that can be violated. By
denying racial existence, racial nihilism can rationalize its
opposition to racial rights and assume a moral pose while promoting
racial destruction. But to be logically consistent, the denial
of the existence of different human races not only requires the
denial of the existence of genetically distinct human populations,
but also the effective denial of the creative process of divergent
evolution, and by implication the denial of the existence of all
different life forms. If one is an illusion all are an illusion,
and at this point racial nihilism becomes racial gnosticism.

Gnosticism is the belief that physical life and existence are
not real, that everything in the material world is an illusion,
without meaning or value. It is a form of metaphysical nihilism.
Gnostics belittle or deny the importance -- in fact the reality
or existence -- of all that is physical or material, claiming
that the only true reality is nonmaterial or spiritual. They seek
to escape from life and physical existence, or to end it. The
word "gnosticism" is derived from the Greek word for
knowledge, and the original gnostics -- "those with knowledge"
-- were the initiates in the Greek Mystery religions. It was not
until the Hellenistic period (the three centuries preceding the
Christian era) that gnosticism became associated with a disbelief
in the reality of physical existence. This development can be
attributed in part to the influence of Indian Buddhist missionaries,
who brought their ideas to the Mediterranean world during the
Hellenistic era. [Note 3]
In the Christian era various gnostic sects developed within Christianity
which believed in an incorporeal or illusory Christ who never
existed as a real or physical man.

As gnosticism does not believe in physical reality, but regards
it as an illusion, so it also does not believe in the reality
of any differences or distinctions in the material world. It believes
that all people and peoples, all individuals and races, are the
same, interchangeable and impersonal, that none are unique, different
or special in any significant way. It follows that gnosticism
is completely egalitarian, regarding all as equal and the same,
with no important differences or distinctions. The gnostic is
especially egalitarian in love, believing it is immoral to love
any person or people more than any other, but that all people
and peoples should be loved and valued equally. This egalitarian
form of love was called agape in Greek, and it was applied
equally to all, impersonally, without differentiation, distinction
or discrimination. [Note 4]
Both personal love and love for one's race or people, which differentiate,
discriminate and draw distinctions, which value a particular person
or people more than others, were condemned. The gnostics practiced
no exclusivity, loyalty or fidelity in love, advocating equal
and nondiscriminating love for all, to be given equally to all,
without preference or special emotions, loyalties or attachments.
The gnostics were no more loyal or attached to their race, people
or nation than they were to their sexual partners, professing
themselves to be kosmopolites , cosmopolitans, or citizens
of the world.

Gnosticism, in its denial and rejection of the reality and
value of life and existence, is a quest for nonexistence, seeking
the end of existence, the destruction of the continuum of the
generations. Thus many of the gnostic sects, both pagan and Christian,
condemned procreation as a continuation of the life and existence
they sought to bring to an end. Racial gnosticism, the belief
that race is not real, but an illusion without meaning, significance
or value, also seeks the end of racial existence, the destruction
of the racial continuum, and opposes procreation or anything else
which tends to continue or preserve racial life.

The modern Western world has witnessed a resurgence of gnostic
thinking, again -- as in ancient times -- largely influenced by
Hindu and Buddhist thought. Much of the philosophy of the so-called
"New Age" movement, a continuation of the "counterculture"
which began in the mid-sixties, is directly attributable to Hindu
and Buddhist influence, with many of its members proclaiming themselves
to be followers of various Asian "gurus." The strong
current of gnosticism that runs through this movement should therefore
come as no surprise. [Note 5]
The "love" which was the leitmotif of the counterculture
was agapic love, the egalitarian and promiscuous love that is
characteristic of gnosticism; universal, impersonal and nondiscriminating,
unfocused, without any special intensity of emotion or feeling
for any particular person, people or thing. In sexual relations
this promiscuous love (agape) was euphemistically referred to
as "free love." In political and social matters it expressed
itself as universalism and the cosmopolitan "One-World, One-Race,
One-People" goal of Oneness.

Somewhat similar to gnosticism, and to some extent an ancestor
or harbinger of it, and even more pervasive in its influence,
is dualism , the factual belief that there are two realities
or "planes" of existence, one material or physical and
the other nonmaterial or spiritual. In a tradition dating back
at least to Plato, it usually includes the belief that the physical
dimension or plane is inferior to the spiritual. But dualism,
although holding physical existence to be inferior to spiritual
existence, differs from gnosticism in that it does recognize the
reality of physical existence. Dualistic values are evident whenever
the value or importance of the material world and natural, biological-physical
existence is belittled as inferior to a supposed "higher
plane" of non-material, spiritual or supernatural existence.
Since biological existence or life is part of material existence,
it -- and all that is associated with it -- is also, by extension,
regarded as inferior. Typically, dualism regards race as a purely
physical or biological phenomenon, without any existence in the
spiritual plane. Whereas racial gnosticism denies the physical
existence or reality of race, dualism recognizes its physical
existence but denies its spiritual existence. The effects of these
factual beliefs on ethical beliefs are very similar, with the
result that both deny the value or importance of race.

The influence of dualism over both religious and secular thought
has been sufficient to create a pervasive intellectual and ethical
bias or prejudice against the physical or material, and by extension
against biological existence, genes and race. This bias can be
seen in the belief that the higher functions of the mind belong
to a spiritual plane of existence unconnected to the biological-material
plane (the mind-body dichotomy), and the resulting opposition
to the idea that the mind and its traits could be determined or
influenced by something physical such as genes, or created by
something physical such as biological evolution. Dualism separates
the existence of the mind from the physical body and brain, denying
the material-biological basis of its existence. It rejects the
role of genes, a physical-material structure, and evolution, a
process of physical-material-biological genetic change, in the
creation and determination of mental traits such as intelligence,
personality and identity. Since dualism sees race as a physical-material-biological
phenomenon, with racial traits and characteristics, differences,
diversity and variation existing only in the material or physical
"plane," racial concerns are not regarded as valuable
or important, but as inferior to spiritual or nonmaterial considerations.

The dualistic belief in more than one reality is not necessarily
harmful to material reality. Nor is it necessarily harmful to
material reality to judge it to be inferior. But it is harmful
to material reality to judge it to be so inferior as to be without
value, meaning, purpose or importance, or even to be an illusion
which does not really exist -- the belief that is the essence
of gnosticism. It is harmful to material reality to regard everything
that has a material or physical basis for existence -- including
the human body, the genes that determine its form and traits,
and the process by which it was created -- as unimportant. And
it is harmful to material reality to regard the great continuums
of physical-biological existence or life, including the diverse
races of humanity, to be without value and unworthy of care, concern
and preservation. This is the train of logic that leads from dualism
and gnosticism to racial nihilism.

But gnosticism and dualism in general, and their influence
on racial beliefs and values in particular, are only part of the
explanation for the current dominance of racial nihilism in the
Western world. The dominant trend of the "popular" or
mass culture in recent times, from "pop" philosophy
to "pop" psychology, has been to emphasize the individual
while ignoring, denying, rejecting, violating and sacrificing
the interests of the larger entity -- the evolutionary continuum
or race -- of which the individual is a part and from which the
individual came, the larger -- and potentially immortal -- genetic
entity whose existence continues through the generations while
the existence of the particular individual is limited to one generation.
This cultural trend is not limited to the secular sphere, but
dominates in the religious sphere as well, where the "salvation"
that is promised is the salvation of the individual, not the salvation
or continued life of the racial continuum to which the individual
belongs.

Some racial nihilists are extreme individualists, who only
recognize the rights of individuals (and perhaps only the existence
of individuals) in a very atomistic sense, not recognizing the
rights (and perhaps the existence) of the biological group of
which they are a part, whose existence transcends the sum of its
parts and is potentially immortal. This excessive preoccupation
with the atomized individual, divorced or separated from the context
of the larger genetic continuum of which it is a part, is a classic
example of not being able to see the forest because of the trees.
The individual entities, whether tree or human being, come and
go in their generations, but the larger entity of which they are
a part, whether forest or race, lives on. It is the enduring reality,
the continuing reality, the continuum. The life of the individual
is transient and passes quickly. It is the life of the forest
or race that is potentially immortal. But one cannot exist without
the other. The single individual and the forest or race, the part
and the whole, both depend on the health and well-being of the
other.

In ancient Greece persons who were excessively preoccupied
with their own private or individual affairs, to the point of
neglecting or rejecting their responsibilities or involvement
in the larger entity of which they were a part, and thereby separating
themselves from it, and from care or concern for its interests,
were called idiotes . It is therefore etymologically correct
to refer to the condition in which an individual is so preoccupied
with their own private interests as to be separated from involvement
in -- and care and concern for -- the interests of their race,
as racial idiocy. This common condition of racial idiocy is a
major cause of racial nihilism, in both its active and passive
forms. In a healthy culture racial idiocy would be regarded as
dysfunctional, but in the present culture the dominant position
of racial nihilism enables the racial idiot to enjoy the conceit
of moral superiority over those individuals who do not separate
themselves from their race, but who care for it and promote its
interests and preservation. [Note 6]

Another cause of racial nihilism is an excessive preoccupation
with economic matters and concerns. As a result, racial considerations,
including racial preservation and independence, are routinely
subordinated to economic considerations. Much of the impetus behind
the "One-World, One-Race" movement comes from economic
interests. The call for a unified world economy without restrictions
on the movement of "labor" (people), permitting the
free movement or immigration of people into the homelands of other
races, is a clear expression of racial nihilism, denying and violating
the right of every race to life and independence by denying it
the racially exclusive territory required for both. The essence
of this form of racial nihilism is that it sees all people as
interchangeable units of production and consumption, without any
differences -- including racial differences -- worthy of caring
about or preserving. It is willing, even eager, to sacrifice racial
interests for the sake of economic gain. Typically, it promotes
multiracial immigration for economic purposes (especially to lower
labor costs) with racially destructive effects on the existing
population (displacement and replacement, or extinction by intermixture
and genetic submergence).

Racial nihilism, particularly in its more activist forms, is
often associated with internationalism and the "One-World"
goal of a world government. For many persons this goal is motivated
by a desire to end war and conflict by establishing a rule of
law among peoples, nations or races similar to the rule of law
that government enforces among individuals. This rule of law is
a worthy goal provided it is based on the concept of racial and
national rights as well as individual rights, but many internationalists
adopt the racial nihilist position that human conflict can only
be abolished by the abolishment of human diversity and differences,
by the destruction of whatever separates humanity into different
types and distinguishes one type from the others. Some people
sincerely believe that the world would be a better place if all
the races would join and become one, and are motivated by this
belief to support racial nihilism in the conscious knowledge of
its racially destructive effects. (John Lennon's song Imagine
was an expression of this belief and desire.) Others are motivated
by racial nihilism and the desire for racial annihilation -- the
reduction of race to nothingness -- as an end in itself, and merely
use internationalism as a pretext to justify their position and
a cloak to cover their true motives.

The "One-World, One-Race" dream provides an effective
vehicle to promote racial nihilism, as it allows no race a right
to its own territory, independence or existence, but would consign
them all to the multiracial "melting-pot," where the
traits that once distinguished the different races would exist
only in solution, blended with all the others, effectively diluted
out of existence. The dream of racial "Oneness" is really
a simplistic and reductionist dream. It seeks to reduce the complex
to the simple, to replace the many existing forms and types with
one uniform type, by diluting racial differences to the point
of nonexistence or nothingness. It would impose its dream upon
nature, changing the course of nature, by replacing the complex
racial diversity created by the natural process of divergent evolution
with a simple uniformity caused by a process of convergent devolution.
It is an irony of semantics that the racial intermixture that
is often referred to as racial integration actually causes racial
disintegration, the dissolution and destruction of races and racial
diversity.

The influence of racial nihilism permeates contemporary culture.
Its values are promoted in the schools and the churches, in print
and on television, by teachers and preachers, journalists and
talk-show hosts. Even so, the support for racial nihilism among
the general population is more passive than active, more unconscious
than conscious, more the result of ignorance and misplaced trust
than knowledge and understanding. The public is well-indoctrinated
with racial nihilist values, but not well-informed regarding the
effects of racial nihilist policies, or the existence of possible
alternatives. The combination of pervasive indoctrination with
inertia and conformism, and the exclusion of possible alternatives
from consideration by the mainstream media, maintains the culture
on a racial nihilist course and permits the pace of racial destruction
to be gradually increased, even if the fanaticism of the "true
believer" is limited to a relative few. The few who are driven
by a passionate intensity have more influence than the many who
lack all conviction, who do not care, and who consign their race
to oblivion with the deathstroke of indifference.

In the multiracial society, ideologically justified and supported
by racial nihilism, the different races are denied their sense
of racehood or racial identity, their organic connection to the
continuum of life of which they and their own life is a part,
from which it came and to which it belongs, the natural object
of their loyalties and affections, their love and responsibilities.
People are taught from childhood to neither value their race,
nor have any love or care for it, or loyalty toward it. Such are
the values instilled by racial nihilism, depriving the race of
the love and loyalty of its members, so that its existence is
not regarded as a value but is denied and violated. These are
the genocidal values of racial destruction through alienation
and disaffection of natural love and loyalty.

Racial conservation has much in common with the conservation
of nature. The conservation and protection of nature and the natural
environment depended on the development of a conservationist or
environmentalist ethic, a system of morals and values that appreciated
and recognized the importance of the natural environment and sought
to preserve it. Racial preservation depends upon the development
of a conservationist ethic for race, or human nature, similar
to the conservationist ethic developed for non-human nature. It
requires an ethic, a morality, of racial affirmation and conservation
to replace the current ethic of racial denial and destruction,
a morality with a positive view of race as a good to be appreciated,
cherished, valued, loved and preserved rather than the current
negative view of race as an evil to be discarded, rejected and
destroyed. Such an ethic or morality is the essential foundation
of the Racial Compact.

Notes

1. This denial is often implied or indirect, as in the
following statement by Miami Herald columnist Joel Achenbach,
who writes that "...'races' are the arbitrary inventions
of the colonialist era." ("Robobaby," Tropic
, April 5, 1992, p. 19.) Sometimes the denial by deconstruction
is explicit and direct, as in the following assertions by Joan
Steinau Lester, executive director of Equity Institute, a "diversity
consulting firm," who writes, "The idea of 'white' is
a fiction, created at a time when Europeans were labeling and
classifying everything....'Race' is a system of thought created
for the purpose of maintaining separation and power. As we attempt
as a nation to dismantle 'racial' divisions and inequities, it
is time to disassemble the ideas and words made to fortify the
old ways....Folks, race is a bigger scam than Santa Claus. Not
only does this dog not hunt, it doesn't exist." ("Is
he white? Is he black? And, can you always really tell?"
The Miami Herald , Feb. 20, 1994, p. 3C.)

Actually, it was during the era of Western
discovery and exploration -- of which the colonialist era was
the final expansionist phase -- that the different races of humanity
became aware of each other, that actual knowledge of human racial
diversity began to replace centuries of myth and speculation,
and that the study of human racial diversity became a serious
scientific discipline. In that sense the different races were
"invented" during that era, as it was then that they
were first studied, defined, categorized, classified and given
names. However, they were not created by such means, but by the
same process of divergent evolution that created all the other
varieties of life on earth, which was also first conceptualized
during the height of the colonial era by the English naturalist
Charles Darwin.

2. In the Middle Ages the "Wasteland" of intellectual
and ideological orthodoxy suppressed and inhibited, or banned
as heretical, the study of any branch of knowledge or philosophy
which was inconsistent with or contrary to its own beliefs. In
the modern intellectual and ideological wasteland of dogmatic
racial nihilism the study of knowledge relating to race and racial
differences is suppressed and inhibited, or banned as "politically
incorrect," as such knowledge is inconsistent with its own
beliefs, which either deny the existence of races and racial differences
or regard them as being without value or importance.

The tendency of dominant ideologies to be intolerant
of other ideas or beliefs is a persistent danger, requiring constant
vigilance as the price for preserving the historically rare and
fragile condition of intellectual freedom. A dominant ideology
tends to encourage ideas and beliefs that agree with it, and to
discourage, repress, censor or ban those that disagree. In the
Middle Ages ideas or beliefs that disagreed with the orthodox
ideology of the Catholic church were labeled heresy. The currently
dominant ideological orthodoxy of nihilistic egalitarianism labels
racial, sexual, historical, cultural and moral ideas or beliefs
as politically (ideologically) correct or incorrect on the basis
of whether or not they tend to agree with and support its position.
"Political correctness" -- or conformance to the orthodox
ideological position -- is given precedence over factual correctness
and the classical liberal ideals of freedom of inquiry, belief
and conscience, and the failure to give it precedence is regarded
as a moral fault or evil, proving a lack of virtue.

4. Thus gnostic sects often rejected monogamy and promoted
either celibacy or a promiscuous community of sexual partners
where exclusive relationships and strong personal attachments
were forbidden. One Christian gnostic sect, the Phibionites, engaged
in agapic orgies as part of their religious rites.

5. Such pagan gnostic sayings as "Leap clear of
all that is corporeal,""Nothing is impossible,"
and "Think that you are everywhere at once," are reminiscent
of Jonathan Livingston Seagull , written by Richard Bach,
one of the better known "New Age" authors, whose other
philosophical works, especially Illusions: The Adventures of
a Reluctant Messiah , also express gnostic ideas.

6. Those individuals who are excessively preoccupied
with the interests of their own race to the point of ignoring
or rejecting the legitimate rights and interests of other races,
or the interests of life or the planet as a whole, and separating
themselves and their race from those interests, could be described
as another type of racial idiot. The promotion of racial rights,
independence and preservation is as incompatible with this form
of racial idiocy as it is with the racial nihilist form.

The relationship between individual and racial
rights (i.e., the rights of the larger entity of which the individual
is a part) can be illustrated by the story of a group of people
in a boat. One person claimed a right to drill a hole in the bottom
of the boat under his own seat. The others objected, explaining
that if he were in a boat by himself he would have a right to
do as he pleased, as only he would suffer the consequences, but
as there were others in the same boat with him, and the consequences
of his actions would not be limited to his own seat and himself
alone, but would sink the entire boat and adversely effect them
all, he did not have a right to endanger the boat they shared
in common. This story can be seen as a metaphor, with the would-be
hole driller representing the idiotic or immoral individual, the
other occupants representing his race, the water representing
a threat to the existence of his race, and the boat representing
the condition that protects the existence of his race from the
threat. This metaphor can be applied to the situation that occurs
when some individuals claim a right to introduce the genes of
other races (represented in the metaphor by the surrounding body
of water) into their race -- either through intermixture, adoption,
immigration or some other means -- thereby making a hole or breach
in the protective condition of racial separation (the boat), through
which the genes of other races (the water) can enter and spread
throughout their race, threatening all -- including the generations
to come -- with destruction by genetic flooding and sinking.